inconsistency

Sufi's personal attitude and introspection creates all kinds of inconsistency and opposition to the context in their interpretation of the Qur'anic verses. This causes the creation of different levels of esoteric interpretation in Sufia's reference to verses. Their esoteric interpretation of the verses sometimes contradicts the appearance of the word and does not match the literal meanings and in some cases, it goes beyond this limit and reaches a difference with the meaning of the verse. Sufi's way of interpreting and relying on a personal and esoteric interpretation of the verses sometimes becomes more prominent and shows itself in the form of confiscating the desired and confusing the topic; and in its more acute forms, it leads to contradictions and contrasts with the main meaning of the verse. In this essay, firstly, various forms of contradictions and inconsistencies in Sufi's esoteric interpretation and reference to Quranic verses are categorized; and then for each of them, numerous examples of the main texts of Sufiya's prose have been quoted, and below each of the examples there are explanations regarding the aspects of inconsistency, conflict, contradiction or incompatibility with the related verse or verses. The result shows that the examples of different types of inconsistency and conflict in the esoteric interpretation of Sufi writers and sheikhs of the verses use similar and identical patterns, and their basis is in the esoteric interpretation of personal and emotion and tendency towards the interior and giving originality to the way of the heart and discovering the inner meaning in this way. The Sufis were not bound by the appearance of the verses and often imposed their own meaning on the verses.

Celebrated Muslim Quranic interpreters have long believed that, according to the Quran, the existing Bible is distorted and contains non-revealed contents. However, some Western and Muslim researchers have rejected this point of view based on the Quranic verses of "distorting words" (An-Nissa: 46) and "belief" (At-Tawba: 61) or have suspected the Quran's implication of Biblical distortion. Meanwhile, rejecting this distortion and believing in their complete approval by the Quran is superficial and misrepresents the Quranic perspective. Furthermore, such a view, intentionally or unintentionally, regards the Bible as valid from the point of view of the Quran, which has numerous implications that can never be approved from a Quranic standpoint.According to the findings of this research, the evidence on Biblical distortions is not limited to the verses of "distorting words" and "belief"; rather, it is possible to prove Biblical distortion and the existence of non-revealed themes in it even regardless of these verses. A comparative study of the Quran and the Bible demonstrates the incompatibility of the two in some common themes. If the revelation of the Quran is accepted, one can never consider the Biblical reports inconsistent with the Quran as a revelation. Some common themes about which the Quran and the Bible present conflicting reports include Joseph's dream and the brothers' decision to murder him, the creator of the Golden Calf who was responsible for the Israelites' aberration, David's intellectual and behavioral character, details of Jesus' birth, crucifixion, death, and his divine or human character.

The place of women in Islam is such important that in many Qur’anic verses the place and position of woman have been indicated and every where at general address they have been addressed too. Thus, from many verses of the Qur’an a conclusion may be derived that the Qur’an respects woman a lot. Islam has given a higher rank to woman and has considered her as the main role player in human life in terms of social, ethical and legal affairs. According the Islam, Woman play a dynamic role in the society and therefore, has made many laws for the women. One of the these laws is of polygamy that has been placed based on individual concern and social, economical and geographical need. The orientalists have taken this issue as a paradox that the Qur’an at one side permits polygamy with a condition of Jsutice while at another side says that it is not possible to maintain justice whatever you do. Therefore, they have accused the Qur’an of inconsistency. This paper intends to clarify the same issue with reference to the Qur’anic verses and ahadith and have proved that the said clain is baseless and wrong. Since the Justcie that he Qur’an has mentioned here is different from what the orientalists understand. The jutice here refers to state of heart that men should have love for all his wives equally.

The place of women in Islam is such important that in many Qur’anic verses the place and position of woman have been indicated and every where at general address they have been addressed too. Thus, from many verses of the Qur’an a conclusion may be derived that the Qur’an respects woman a lot. Islam has given a higher rank to woman and has considered her as the main role player in human life in terms of social, ethical and legal affairs. According the Islam, Woman play a dynamic role in the society and therefore, has made many laws for the women. One of the these laws is of polygamy that has been placed based on individual concern and social, economical and geographical need. The orientalists have taken this issue as a paradox that the Qur’an at one side permits polygamy with a condition of Jsutice while at another side says that it is not possible to maintain justice whatever you do. Therefore, they have accused the Qur’an of inconsistency. This paper intends to clarify the same issue with reference to the Qur’anic verses and ahadith and have proved that the said clain is baseless and wrong. Since the Justcie that he Qur’an has mentioned here is different from what the orientalists understand. The jutice here refers to state of heart that men should have love for all his wives equally.

The necessity of removing conflicts and inconsistencies among hadiths issued by Infallible Imams and its role in removing doubts and labels of deficiency and inefficiency from the face of Islam, has motivated some scholars to deal, in their works and under hadith scholarship discussions, with the methods of removing inconsistencies. Allama Mohammad Baqir Majlisi, in Bihar al-Anwar under his hadith scholarship explanations, comes up with some inconsistencies and tries to find solutions in order to remove them. His precision in verification of hadiths caused him not to reject inconsistent hadiths at first sight and look for different probabilities. In this way he has utilized theoretical solution as well as practical one that is he has mentioned some probabilities referring to scientific and reliable evidences and some times with lack of evidence he himself has found a solution for its justification.

Mr. M. M. Fuladvand began his translation of the Qur'an 37 years ago. In 1346 Lunear year. as a first step he published a translation of two chapters of the Qur'an under the name of a "Flowers of the Holy Qura'n". This was esteemed by scholars. Mr. Fuladvand continued his work with a scholarly presence and had finished it by the time of the Islamic Revolution. Ultimately, after many changes and a lot of editing his translation was recently published. It could be said that this translation being immune of uncommon and extreme tendencies, is written in contemporary fluent Persian. Among the Persian transiations of the last fifty years, this is one of the most precise, most readable, and most understandable translations. However with all of its privileges, this translation like all other writings and translations could be reviewed critically and from this point of view one can see some inconsistencies in the translation of words, ignorance 'Of grammatical aspects and some literary and philological mistakes in the translated Persian text, as well as some other errors.